Study Arakhin folio 7B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
It is merely cutting flesh, and there is no reason why it should be prohibited. Rabba said: No, the halakha concerning cutting open her abdomen is necessary only to teach that it is permitted to bring a knife by way of the public thoroughfare for that purpose, despite the fact that this constitute
The Talmud asks: And what does this teach us? Does it teach that even in a case of uncertainty we desecrate Shabbat for the chance of saving a life? But we already learned this in a Mishnah (Yoma 83a): With regard to one upon whom a rockslide fell, and there is uncertainty as to whether he is ther
The Talmud answers: It is necessary to teach that one may bring a knife in the case of a woman, lest you say that it is specifically there that one may desecrate Shabbat, as the person who was buried under the rockslide had a presumptive status of being alive and therefore he is assumed to still be
§ The Mishnah taught: In the case of a woman who was killed through court-imposed capital punishment, one may derive benefit from her hair. The Talmud asks: But why is it permitted? After all, a corpse and its hair are items from which deriving benefit is prohibited. Rav said that this is referring
Rather, Rav said: This is not referring to the actual hair of the deceased, but to a wig [pe’a nokhrit], which is not part of the deceased’s body. The Talmud infers from Rav’s statement that the reason it is permitted is that she said to give her wig to her daughter, thereby indicating that she di